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Are we beginning archō to recommend synistēmi ourselves heautou again palin? We do not need chrēzō, as hōs some tis do, letters epistolē of recommendation systatikos to pros you hymeis or ē from ek you hymeis, do we? You eimi yourselves hymeis are eimi · ho our hēmeis letter epistolē, written engraphō on en · ho our hēmeis hearts kardia, known ginōskō and kai read anaginōskō by hypo all pas people anthrōpos; making known phaneroō that hoti you are eimi a letter epistolē of Christ Christos, delivered diakoneō by hypo us hēmeis, written engraphō not ou in ink melas but alla by the Spirit pneuma of the living zaō God theos, not ou on en tablets plax of stone lithinos but alla on en tablets plax of human sarkinos hearts kardia. Such toioutos is the confidence pepoithēsis · de we have echō through dia · ho Christ Christos toward pros · ho God theos. Not ou that hoti we are eimi adequate hikanos in apo ourselves heautou to consider logizomai anything tis as hōs coming from ek us heautou, but alla · ho our hēmeis adequacy hikanotēs comes from ek · ho God theos, who hos indeed kai made us hēmeis adequate hikanoō as servants diakonos of a new kainos covenant diathēkē, based not ou on the letter gramma but alla on the Spirit pneuma; for gar the ho letter gramma kills apokteinō, but de the ho Spirit pneuma imparts life zōiopoieō.

Now de if ei the ho ministry diakonia of ho death thanatos, engraved entypoō in en letters gramma on stones lithos, came ginomai with en such glory doxa that hōste the ho Israelites hyios were unable to gaze steadily atenizō into eis the ho face prosōpon of Moses Mōysēs due dia to the ho glory doxa of ho his autos face prosōpon, fading as it ho was katargeō, how pōs much more mallon glorious en will be eimi the ho ministry diakonia of the ho Spirit pneuma? For gar if ei there was glory doxa in the ho ministry diakonia of ho condemnation katakrisis, how much polys more mallon will the ho ministry diakonia of ho righteousness dikaiosynē exceed perisseuō it in glory doxa! 10 For gar indeed kai, what ho had been glorious doxazō, in en this houtos case meros has no ou glory doxazō · ho because heineken of the ho glory doxa that surpasses hyperballō it. 11 For gar if ei what ho was fading away katargeō came with dia glory doxa, how much polys more mallon will that ho which is permanent menō be filled with en glory doxa.

12 Therefore oun since we have echō such toioutos a hope elpis, we behave chraomai with great polys boldness parrēsia, 13 and kai not ou like kathaper Moses Mōysēs who used to put tithēmi a veil kalymma over epi · ho his autos face prosōpon so that pros the ho sons hyios of Israel Israēl would not gaze atenizō at eis the ho end telos of ho what was fading katargeō away . 14 But alla their autos minds noēma were closed pōroō. · ho For gar until achri the ho present sēmeron day hēmera the ho same autos veil kalymma remains menō at epi the ho reading anagnōsis of the ho old palaios covenant diathēkē. Since the veil is not removed anakalyptō, it is clear that hoti only in en Christ Christos is it taken away katargeō. 15 But alla until heōs today sēmeron, whenever hēnika an Moses Mōysēs is being read anaginōskō, a veil kalymma lies keimai over epi · ho their autos heart kardia; 16 yet de whenever hēnika one turns epistrephō to pros the Lord kyrios, the ho veil kalymma is removed periaireō. 17 Now de the ho Lord kyrios is eimi the ho Spirit pneuma, and de where hou the ho Spirit pneuma of the Lord kyrios is, there is freedom eleutheria. 18 And de we hēmeis all pas, with unveiled anakalyptō faces prosōpon, beholding as in a mirror katoptrizō the ho glory doxa of the Lord kyrios, are being transformed into metamorphoō the ho same autos image eikōn from apo one degree of glory doxa to eis another doxa, just kathaper as from apo the Lord kyrios, who is the Spirit pneuma.